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Samaritan woman at the well desiring god

The place of women in the first-century Roman world and in Judaism has been well-documented and set forth in several recent books. Other chapters in this volume will show that it was not. For Christ, women have an intrinsic value equal to that of men. Women are created in the image of God just as men are. Like men, they have self-awareness, personal freedom, a measure of self-determination, and personal responsibility for their actions.

SEE VIDEO BY TOPIC: A Woman At A Well - Alistair Begg

SEE VIDEO BY TOPIC: John 4: Jesus and Samaritan Woman


Not just a one vote majority, but a landslide. The Pharisees now would identify Christ as the threat here. Christ knew it would be very much in their interest if he were eliminated. This is a parenthetical statement attached to verse 1.

Christ left the region because of the real threat of the Pharisees. The Lord moves in strange ways. Christ evaluates that the Pharisees are a threat to Him and the kingdom ministry, and decides that it is wise to move to Galilee and continue His ministry there. Herod has the Baptist arrested and placed in prison. But fortunately Christ is out of the way and safe up in Galilee. Note: the Pharisees had a tremendous amount of power in Judea, and only less so in Galilee.

Christ had to pass through Samaria because of the threat from Herod. Samaria was not the usual route from Judea to Galilee.

Because of racial prejudice, the more devout Jews found other ways to go. The Samaritans had intermarried with the occupying Assyrian forces back in the eighth and seventh centuries, B.

Of course, many of those Assyrians were believers in Jesus Christ, and true Jews, but no matter. So it is providential that Christ go this route. There is a woman, really, an entire town that is on positive signals toward God. This providence is a kind of Divine guidance to watch out for. It involves a change of your plans, and perhaps even suffering.

Jesus therefore, being wearied from His journey, was sitting thus by the well. Sychar is in central Samaria. It is in a hilly region, a region full of Jewish history. Jacob stopped near here, and set up camp for the first time in the promised land. It was here that his daughter was raped by the men of Shechem about a mile from Sychar , and where his sons killed the Shechemites.

Later, Jacob willed this parcel of land to Joseph. There is a significance here. The country is hilly, and so naturally Christ would want a drink. The hiking was exhausting work. Now there was another well on the other side of Sychar that was much nearer the town. In the summer, water would for the most part be drawn at sunrise and sunset, for water carrying is much hard work. Furthermore, this well is up on the side of a hill, making it that much more difficult.

But Christ sees this woman coming his way, and rightly perceives that she is a social outcast. Women have a way of sticking together. This one is apart from the other ladies. Christ must ask her for a drink because He is at the point of exhaustion, and He has nothing to draw with.

Our Lord was in a state of dehydration. This woman exhibits also bitterness. One, social outcast; two, bitterness. The woman knows Christ is a Jew maybe from his robe, which probably had a Jewish fringe on it, but certainly from His Jewish accent. There is a little bit of sexist suspicion here as well. She makes an issue out of her sex. Social outcast. Sensitive about her sex. Now comes the hook. I want you to notice first the innovation of our Lord.

In both, Christ sets out the bait with a statement that would be obvious to a believer, but an enigma to an unbeliever. Here He knows the spiritual status of the woman. In both, the hearers of Christ come back with an earthly interpretation of His spiritual statement, thus identifying themselves as unbelievers.

Christ has identified this woman as a social outcast who is bitter and hypersensitive about her sex; now we see further that He knows she is an unbeliever.

It is a contrary to fact condition. The gift of God must be His grace offer of salvation. But this gift is further described as being from God. Of course, Jesus is the Messiah, standing right before her eyes. From this verse alone we see that it is some form of sustenance that it is a metaphor for real H2O.

The woman now speaks as one on the defensive. Being a social outcast, she is likely to be an expert at repartee. Now she is thinking: who is this guy? So she sticks with what is tangible. She looks around her. How could he have any water at all.

She does not mention it, but this man has no drinking skin. Neither does he have the apparatus with which to draw the water. He cannot reach down into the well and get the water it is reported to be about 75 feet deep. So then she goes to the intangible. The local legend is Jacob. Since it has been some years since Jacob, his life and person may very well have reached folkloric proportions in Sychar. She alludes to Jacob as if he is capable of miracles, because she has ruled out the tangible.

With her question, the woman implies that Christ is definitely not greater than Jacob. It is quite likely that she believes no more in Jacob than she would in Santa Claus.

The cows she threw in. It stretches the imagination that Jacob watered his herd from a well that was 75 feet deep. If you have ever seen how much water a cow drinks, then you know that to water a herd from a well is pure fiction!

She goes over the possible, and finds nothing. Now we have the full description of the living water metaphor. But, you do have a need to stay in the word throughout your life. But fellowship with the Spirit can be sporadic, and is an option to the believer. The portrayal of the living water leaves this in question.

You must ask for the gospel. If you drink from the gospel you will never need salvation again. The living water has a function: it becomes in the believer a well of water that springs up to eternal life. This is a nice double meaning here.

But the human spirit is also a spiritual frame of reference for learning Bible Truth in time. The springing up is the verb hallomenou, from hallomai. It is truly a word that belongs in the laboratory of Dr. It describes the twitching, leaping, quick movements of a living being.

It is used in a special way only to describe movement that proves the existence of life. In Acts it describes the leaping of the lame man who had been healed. There, it proved the new life in his legs. Same for the healing that took place in Acts The human spirit is the very source of the spiritual life.

She sees a way that she will not have to face the public again. Never have to walk under the disapproving glares of her townspeople. So she goes from disrespect to respect. From disbelief to belief. This is the next hook. So far, Christ knows that this woman is a social outcast, that she loathes public appearances, that she is hypersensitive about her sex, bitter, suspicious of men.

Plenty to get us to this point. Christ could very well work off a hunch at this point. She uses the negative particle OUK to tell Jesus of her marital status.

The Woman at the Well and the Desire for God

In the account in John 4 , Jesus arrives at the well before the Samaritan woman. He is tired, and, based on what He says later, also thirsty. Yet, alone at the well, there is nothing he could have used to drink from its waters without bringing His own bucket. And so Jesus thirsted and waited while his disciples went to the market searching for food. Are you greater than our father Jacob, who gave us this well and drank from it himself with his children and his flocks?

Another point we discussed was how the woman was able to enter and hold a theological dialogue with Jesus himself — she understood enough Judaism, worship and the promise of the Messiah. I think for her it was a matter of fact.

She is not a prostitute. She doesn't have a shady past. Yet when millions of Christians listen to her story this coming Sunday in church, they are likely to hear their preachers describe her in just those terms. Her story is told in the fourth chapter of the Gospel According to John.

How Jesus Viewed and Valued Women

Jesus' interactions with women are an important element in the theological debate about Christianity and women. Women are prominent in the story of Christ Jesus. He was born of a woman , had numerous interactions with women, and was seen first by women after his resurrection. He commissioned the women to go and tell his disciples that he is risen, which is the essential message of Christianity. According to New Testament scholar Dr. Frank Stagg and classicist Evelyn Stagg , [1] the synoptic Gospels of the canonical New Testament [2] contain a relatively high number of references to women. Evangelical Bible scholar Gilbert Bilezikian agrees, especially by comparison with literary works of the same epoch. These writers claim that examples of the manner of Jesus are instructive for inferring his attitudes toward women and show repeatedly how he liberated and affirmed women. By word or deed he never encouraged the disparagement of a woman.

Samaritan Woman

Although women have traditionally fulfilled supportive roles in serving the church and gained their greatest joy and sense of accomplishment from being wives and mothers, the feminist movement has successfully influenced many women to abandon these divinely ordained roles. Unfortunately, this movement has made headway even in the church, creating chaos and confusion regarding the role of women both in ministry and in the home. Neither received more of the image of God than the other. So the Bible begins with the equality of the sexes. As persons, as spiritual beings standing before God, men and women are absolutely equal.

Jesus encountered a Samaritan woman at Jacob's well and entered a discussion with her John chapter 4. The Samaritan woman grasped what Jesus said with fervor that came from an awareness of her real need, and the transaction was fascinating:.

Not just a one vote majority, but a landslide. The Pharisees now would identify Christ as the threat here. Christ knew it would be very much in their interest if he were eliminated.

John 4:16-26 – The Woman at the Well, part 2

On it, we are reminded once again of the way Jesus acted contrary to the expectations of his time, showing us that his followers, likewise, must transcend social conventions if and when they hinder the kingdom of God. Your city or ZIP code. News Break App.

SEE VIDEO BY TOPIC: You Will Never Be Thirsty Again by John Piper

This is the third book in a series of 3. What the author explains really well in this book is that our efforts, or our will driven actions are not the means by which we become more like Jesus. It is Read full review. This book is a must for everyone!

Encounters with Jesus – The Samaritan Woman at the Well

Jesus And The Samaritan Woman. There were three occasions on which Jesus came across a woman who had some sexual sin. On all three occasions, Jesus forgave the woman concerned. The first woman came to him of her own volition. Jesus forgave her sins. The second one was dragged to Him, against her will. This is the third incident. This time Jesus purposely went to meet the woman.

goal—not merely the means to good ends—vitality and well-being are Speaking to the Samaritan woman at the well, he told her that anyone who drank the  David G. Benner - - ‎Religion.

Though weary and thirsty Himself, Jesus spoke to her about the greater well which gives the greater water in v We saw that this greater and living water is meant to be an image of what the ministry of the Holy Spirit is like in the soul of man. It brings life, vibrancy, satisfaction, and vitality to us. The Samaritan woman, perhaps only understanding a bit of what Jesus was speaking of, in v15, asked for this living water so she would be freed from the feeling of thirst and from the task of having to return to this well everyday to get water. This is where we pick up in the conversation, John







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